God our Father in Heaven

HEAVENLY TRINITY (w)

HEAVENLY TRINITY (e)

The Unnameable One is the source and essence of all things seen and unseen. Therefore, It is also the source and essence of all types of spiritual beings, some of which we refer to as deities, gods (senior spiritual beings), and senior Gods (exceptionally powerful Divine Beings in charge of spiritual 'worlds').

The Unnameable Almighty One is the essence that animate and empower all things, also spiritual beings.

One such a majestic and powerful spiritual being is the ruler and monarch of our spiritual heaven, the Lord our God Amitabha, God our Father in Heaven.

The Sanskrit title Amitabha (sometimes abbreviated by Chinese people as Amita) means Eternal Light.

Our Father is in charge not only of the heaven called Sukhavati (Land of Bliss) in Sanskrit, but also of the soul school here on Earth. See article: Soul School Earth.

Various Scriptures east and west (Lotus Sutra, Heart Sutra, Bible, Eastern Bible, among other) state that Sukhavati is a monarchy, and our Father in Heaven is the King of Heaven and Earth. These Scriptures also speak of Avalokiteshvara as the son of God, the 'Savior of the World' as the 'Prince of Heaven', the one who would follow in the Father's footsteps as the future King of Sukhavati.

It is said that quite recently, about 15,000 years ago, Amitabha modified the genetic code of a humanoid strain animals on Earth to improve their physical bodies and minds to be better suited as soul vehicles in the school on Earth. For that reason it is said that God the Father is our maker, and knows us intimately. Students of the evolution of humanoids on Earth appreciate that after the previous glacial event on Earth a major jump in evolution is noticable, so much so that some scholars hypothesized an unsolved "missing link" theory. Such scholars may not have studied our traditional knowledge on this matter.

The Message of Our Father in Heaven

Iesous' first century message to humankind centered on introducing his (and our) Father in Heaven to the great religions of the time. This pivotal concept was embraced by old-school Buddhists and a great new awareness among them started a reformation movement that culminated in their later (late first century) acceptance of new Scripture that explains the Great Buddha's paternal relation with Iesous and us beings about to be reborn in Sukhavati. Many leaders form other faith groups such as the Jews, worshipers of Shiva, Indra and Vishnu also believed in Iesous' powerful and influential message. Important reformations took place in those religions as well. Christianity, the Bagavhad Gita tradition and abolishing the focus on Temple worship in favor of personal and individual relationship with the deities all are examples of important changes that took place late in the first century and second century because of Iesous' work in those communities.

Another pivotal aspect of immense proportions was Iesous' message of the need to be "born again". First we are born of water (and blood) as we reincarnate as soul beings. Later as we mature our souls start to metamorphose and we develop spiritual potential. Soon after, we are "Born again in spirit" as we take rebirth as spiritual beings in Sukhavati. These concepts were open heatedly accepted in East and West and great reformations took place in the major religions.

Our filial relationship with the Father in Heaven had never before been spelled out this way, it was nothing less than amazingly Good News (Gk. εὐαγγέλιον; evangelion) for soul beings.

Buddhist call the Father, Buddha Amitabha and people of the mid-East and Hindu cultures call the Father, God the Father or God Eternal Light.

The love and compassion of God the Father was experienced by many spiritual leaders across the world. Reformations we distinctly marked with changes in how women were viewed. Breaking with the old-school Theravada, the reformation movement Mahayana started to ordain women. Within hiduism of the time, in Kashmir, the same things were seen. Saivists and others suddenly started movements for women, other incorporated women into the mainstream and several schools even had women in the esoteric (tantra) schools.

Today, women are recognized by men as beings of equal value and status in the eyes of God the Father, in most of the world other than in the Abramic religions.

Western Iconography

Western iconography of our heavenly Father is distinctively that of the Old Man of Heaven, the Tathāgata.

In this classic fresco, The Creation of Adam by Michelangelo on the Sistine Chapel ceiling, the Father had made changes to modern man's genetic structure to better serve the spirit (adam/atman) and soul (eve/jiva). In this scene, Amitabha animates the first mythological Adam.

Western (Jewish Christian) iconography of the Father does not go to much length to depict spiritual beings in artforms to make them look much different from human beings. One reason for this may be the Christian doctrine of the "bodily ressurection", the belief that our physical bodies will be ressurected to live in heaven.

Anthropomorphism

Chinese iconography makes the Father look Chinese, Indians picture Him with Indian features and westerners have a distintively European featured God. This is normal human behaviour. Anthropomorphism is a literary, story telling device. The word comes from two Greek words, human (anthropos) and shape/form (morphe). This is what human body-minds do to make sense of things.

Therefore, it is understandable that junior souls who are not yet ready for spiritual teaching are attracted to organized religion that ascribe human qualities such as anger and jealousy to their gods.

As Paul said in Corinthians 3:2, "1 And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ. 2 I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able,3 for you are still fleshly. "

Wayists look beyond the graphics to the Reality to which they point. Body mind will get terribly bored looking at orbs of light that depict spiritual beings. We love the pictures, the art and symbolism but we do not really think of our Father as one who inhabits a human body. We know that our Amitabha is a spiritual being of immense light, one that we cannot bear to see with human eyes. We wait to know the Father more intimately ne day when we shall behold Him with our newfound spiritual senses. In the mean time, we bask in the divine presence of the Lord in our hearts.

Amitabha in Crown

Avalokiteshvara is depicted 99% of the time with Amitabha in His crown.

Eternal Life sutra tells us that worship of Amitabha has that effect, the Lord fills one's crown chakra with Light.

Lokeshvara Cambodia

Amitabha Sanskrit

The Sanskrit title of our Father in Heaven अमिताभ, Amitābha is a compound of the Sanskrit words amita ("without bound, infinite") and ābhā ("light, splendor"). Consequently, the name is to be interpreted as "he who possesses light without bound, he whose splendor is infinite".

The name Amitāyus (nominative form Amitāyuḥ) is also used for the Sambhogakāya aspect of Amitabha, particularly associated with longevity.[12] He is mostly depicted sitting and holding in his hands a vessel containing the nectar of immortality. Amitayus is also one of the three deities of long life (Amitayus, White Tara & Ushnishavijaya) . Amitāyus being a compound of amita ("infinite") and āyus ("life"), and so means "he whose life is boundless".

In Chinese, 阿弥陀佛 ("A mi tuo fo"), sometimes pronounced "e mi tuo fo", is the Chinese pronunciation for the Sanskrit name of the Amitābha Buddha (Amida Buddha). The "a mi tuo" is the transliteration of the Sanskrit word "Amida" which means "boundless" (无量, "wuliang"). "Fo" is the Chinese word for "Buddha".[13]

The name Amitābha is given in Chinese as Wúliàngguāng (無量光; "Infinite Light "), while the name Amitāyus is given as Wúliàngshòu (無量壽; "Infinite Life"). These names are not, however, very commonly used.

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MENU ~ about the Heavenly Father

Lotus Sutra -- the word "son"

A first century phenomenon in Buddhism, a direct result of Iesous' teaching, is the depiction of filial relationships with heavenly beings, in particular a peternalistic relationship with God (Buddha) the Father. This was first illustrated in the Lotus Sutra, the Scripture that announced the incoming of Lord Avalokiteshvara. This is a bigger deal than what many westerners may think. In fact, it is still a point of contention among some Buddhists. Along with the introduction of a Heavenly Father, the Lotus Sutra also makes use of parables, and has its own version of the Parable of the Lost Son. Lotus Sutra speaks of gods, Hindu gods in particular and tells that Avalokiteshvara will appear as any of the gods. All of this was new to Buddhist thinking at the time. It was a major reformation, a very bold move for the elders to have accepted the Lotus Sutra as canonical.

Lotus Sutra ch 25

At that time Bodhisattva Inexhaustible Intent posed this question in verse form:World-Honored One replete with wonderful features,I now ask you once againfor what reason that Buddha's sonis named Bodhisattva Perceiver of the World’s Sounds (Avalokiteshvara)?

Lotus Sutra

I see Buddha sonsproficient in both meditation and wisdom,who use immeasurable numbers of similesto expound the Law to the assembly,delighting in preaching the Law,converting the bodhisattvas,defeating the legions of the deviland beating the Dharma drum.

Lotus Sutra

And I see Buddha sonsabiding in the strength of fortitude,taking the abuse and blowsof persons of overbearing arrogance,willing to suffer all these,and in that manner seeking the Buddha way.

Lotus Sutra

He manifests himself as my eldest son,showing himself to living beings.With immeasurable millions, thousands, ten thousandsof blessings beyond count,he dwells securely in the Buddha’s Lawand thereby seeks the unsurpassed way.